CC BY
16
УДК 911.5/.9
Xoliqov R. Y. doctoral candidate, dotsent Ferghana state university Uzbekistan, Ferghana Dexkanbayeva M.N.
assistant Ferghana state university Uzbekistan, Ferghana
SACRAL LANDSCAPES AS OBJECTS OF RELIGIOUS TOURISM AND
RECREATION
Annotation: The article studied and analyzed sacred landscapes as an object of tourism and recreation.
Keywords: sacred landscapes, sacred objects, ethnoculture, sacred geography, ethnos.
During the last three years, a great deal of work has been done to develop tourism in the country and bring it to the tourism industry. Decree of the President of the Republic of Uzbekistan "On Measures to Ensure Intensive Development of Domestic Tourism" dated February 7, 2018 No PP-3514, dated August 16, 2017 Decree of the President of the Republic of Uzbekistan "On additional measures to create favorable conditions for the development of tourism potential" of the Republic of Uzbekistan No. PP-5326 dated February 3, 2018 y-normative documents to raise the potential of tourism, foreign and domestic tourism, economic development through the development of important instructions.
The use of natural, historical, cultural, tourist and recreational areas as objects of tourism is an important task for the development of tourism potential of the republic, intensification of investments into it, attraction of innovative ideas and technologies. Today, the development of domestic tourism is called the natural, historical and cultural, archaeological sites, and it combines beautiful, unique, human-created and sanctified territories or separate objects created by nature into sacral landscapes.
To give a wider understanding of the sacral landscapes, which are rarely studied and studied by geographical scientists of the republic. One of the main objectives of this task is to explain the concept of sacral landscapes, to show the importance of sacral landscapes in historical, cultural, archaeological and religious tourism.
Sacral landscapes are part of cultural landscapes and territories that combine unique objects of nature or objects created by humanity and serving its religious, spiritual and spiritual needs. The concept of sacrality has long existed in the natural and humanitarian sciences and has been applied to objects, shrines, and shrines that serve the spiritual and spiritual needs of mankind.
The Sacral Landscape was first mentioned in the ninth century by the Fuld Monks (Germany) and used to mean sacred places. The Sacred Landscape is an
anthropological landscape, the result of intellectual, spiritual, and religious activities of humanity. The sacral landscapes are geographical, guided by man and serving the needs of mankind. Sacral landscapes combine the culture, customs, and religious and spiritual values of many ethnos who lived on earth. Accordingly, sacral landscapes are considered as ethno-cultural landscapes. Sacral landscapes combine natural, religious, historical objects. Sacral objects may not occupy a large space within cultural landscapes, but because of its functions, certain landscapes are protected and preserved for thousands of years [1].
In contrast to cultural landscapes, the sacral region is not considered a territorial complex, but performs socal functions as separate objects, rocks, trees, springs, etc. [2].
One of the important functions of the sacral landscapes is a religious function that serves the religious needs of the people. At the same time, such objects become sacred and become a religious shrine. Socal landscapes function as objects of tourism and recreation, serving natural, social, economic, spiritual and spiritual needs of people.
Sacral landscapes develop human culture, traditions, religious traditions, craftsmanship by preserving its natural and historical functions. Accordingly, the sacral landscapes act as a kind of nature reserve. Ethnic, ethnoecological, ethical norms are formed in the relationship between nature and society through the framing of landscapes. Sacral landscapes, in a sense, serve as grazing.
By painting the landscapes, ethical, ethical and normative attitudes towards the caregiver of humankind emerge. The sacral landscapes represent the harmony of peoples, cultures and religions, and call for the protection of nature.
The creation of sacral landscapes stems from the relationship of certain peoples to nature. This relationship takes place from generation to generation, through culturalization and popularization.
In some nations and ethnos, the relationship with nature is manifested in the form of religious customs and traditions, and religious sites, idols, stone tools, sculptures are regarded as archaeological sites. Their functions are often overlooked.
The importance of the sacral landscapes is that they create hormonal relationships with the community in nature, protecting the natural landscape from destruction and corruption. It also promotes the transmission of human culture, religion, customs and traditions.
Sacral landscapes preserve the diversity of nature, preserving its unique objects through the divineization and sanctification. Formation of national values through the worldwide study, zoning, stratification, conservation of the Sakral landscapes is carried out by UNESCO and its research directions. Sacral landscapes are included in the biosphere reserves, and their activities are regulated by the Federal Laws.
It has been difficult to get enough information about sacral landscapes or territories in world-class research, international conferences and forums. Over the last 20 years, there has been a great deal of information on sacral territories or
shrines. This is, of course, related to the development of religious tourism in countries around the world. In recent years, sacral territories have been viewed as a product of human culture and have been recognized as a rich religious and spiritual heritage. Specifically, a study of the religious values and customs of small nations and peoples in the Asian part of the Ural and beyond the Russian part of the region revealed a number of well-developed and distinctive customs and religious traditions. The categories of sacral landscapes ranged from urochishes to place-species, for example, Belukha Mountain corresponds to the category of Sacred Landscapes in the Altai Territory, while the World Heritage Sites around Lake Baikal constitute the sacral landscape or province.
Worldwide digitization is focused not only on religious traditions, but also on the needs of people culturally, spiritually, and spiritually. There are territories in the world that function only in one direction and meet the religious, spiritual and spiritual needs of mankind. For example, mosques, pilgrims, Mount Arafat or Kawsar spring represent the great religious heritage of the Islamic world, its traditions, customs, beliefs, and purity. Such great territories are the brightest examples of the sacral landscapes. Also, the Vatican State and its entire territory in the Roman city of Italy are consistent with the status of the sacral landscapes.
The geographical location of the sacral landscapes also depends on certain factors. In most cases, the sacral areas are slightly higher than the hills, the hills, and the hills in the hills are artificial hills.
Such sacral areas also require the use of local rocks or grasses for drinking and water treatment for religious or religious illnesses. For example, Satkak springs and fish in the vicinity of Fergana are believed to help cure yellow fever among the population. The White Peak shrine near Fergana has also been instrumental in treating various diseases.
The category of saiga landscapes as an anthropogenic landscape category includes not only the sacral territories, but also the adjoining cultural, service, economic facilities. For example, in the Islamic world, Christianity and Orthodox religion and Buddhism, mosques, temples, churches and temples combine not only sacral areas, but also sown areas, gardens, and grazing areas for staff. The mosques in Central Asia and in the Republic have had their own wokuf lands around the mosques, and the clergy were engaged in farming and cattle breeding.
In determining the category of the Sacral Landscape, they view people as an ethnocultural region that performs material, spiritual, spiritual, religious, and economic functions, and also refers to the religious activities of ethnic groups associated with certain sacred sites.
The evolutionary nature of the sacral landscapes is related to the level of ethnoculture, which is why several layers related to the functions of the sacral landscapes are distinguished. Thus, in the emergence of the category of sacral landscapes, the terms such as ethno-cultural landscape, cultural landscape, historical landscape, sacral territory, sacral geography are of great importance.
Sacral landscapes are considered important tourist attractions, while maintaining religious, historical, cultural, ethnic, ethnocultural objects. Tourism is
a pilgrimage or religious tourism, where people live and work in order to meet these needs.
The development of tourism in our country and around the world is directly related to the development of world culture, history, religion, ethnos, the preservation of traditions, the sanctification of the regions. steadily developing. Evolving religious tourism based on human values, religions and traditions, today it serves the spiritual and spiritual needs of people. Today, pilgrimage based on sacral landscapes - religious tourism - draws millions of people into their activities. Visiting tourism as a science in the field of international tourism: analysis of international tourists, their activities and activities, economics of visiting tourism, study of tourism tourism, resources, industry, tourism services and tourism products, state tourism policy, tax customs and exchange Introduction to existing religions deals with the analysis of international pilgrimages, their directions and activities, and the aspects of the tourism tourism economy.
References:
1. Воловик В.Н., Воловик А.В., "Терминосистема сакрального ландшафтоведения", "Сакральная география и культура в призме духовного обнавления: опыт и практика"
2. Материалы международной научно пратической конференции" Казахстан. Алмата 2018. Стр. 28-31.
3. Культурный ландшафт как объект наследия. Под ред. Ю.А.Веденина, М.Е.Кулешовой. М.; Институт наследия; ПСБ.: Дмитрий Буланин 2004. 620с
